VEDANTA - CAUSAL BODY

Vedānta series 14

Tattvabodha says that causal body or kāraṇa śarīra is inexplicable, beginningless, in the form of ignorance; the cause of other two bodies - gross and subtle bodies, discussed earlier; does not undergo any changes and is ignorant of its own nature.

Causal body is the inner most body. kāraṇa means cause; it is the cause for other two bodies. The other two bodies cannot be formed without the causal body. This cannot be explained by any examples.  Even a car tyre cannot be the right example, as tyres and tubes are manufactured independent of air within the tube.  A tree also cannot be an example.  A tree grows from a seed.  The cause of the tree is the seed.  Till this point it holds good.  But, once the tree grows, the same seed no longer exists there.  The cause of the tree, the seed cannot be found again. It has undergone modification.  But the causal body is different.  The causal body remains the same all the time, birth after birth.  It does not undergo changes even after several births. If the causal body leaves the gross body, the gross body ceases to exist.  Electricity cannot be cited as an example.  Though electricity is the cause for various electrical appliances, they exist independent of the electricity.  Appliances do not perish without electricity.  They carry out their intended functions, only if electricity is provided.  Without electricity, they do not function, but they do not disintegrate.  Therefore, the causal body cannot be explained with any kind of examples.  This is the reason for its inexplicability.

It is beginningless, as its origin is not known. It is ādi, the beginning, yet it is anādi, existing from the beginning.  In other words, the causal body is without parentage.  For all the movable and immovable, there has to be parentage.  For animals, he and she; for plants, seeds and saplings; for rivers, water sources, etc are said to be the parentage.  Even the earth is formed out of big bang.  Therefore, there is always a cause for everything that exists.  But for the causal body, no such thing can be attributed as the cause for the causal body. Causal body is also known as the individual soul. Individual soul is nothing but the Brahman Himself.  There is no cause for the Brahman as He is ādi and anādi. The only difference between the Brahman and an individual soul is the ignorance.  Brahman as the Self is devoid of ignorance, whereas Brahman as a soul is covered by ignorance.   Since Brahman is beginningless, an individual soul is also beginningless, as there is no difference between Brahman and a soul as such. The individual soul has all the qualities of the Brahman such as luminosity, acting as a witness, etc.

An individual soul sheathed by ignorance or avidyā and placed within a body is called jīva.  The Brahman sheathed under the collective ignorance of all the jīva-s is called Īśvara. Brahman sheathed by collective ignorance of all the souls is known as Saguṇa Brahman or Īśvara. The attributes of Brahman that are being discussed are about Saguṇa Brahman or Īśvara and not about Nirguṇa Brahman.  Nirguṇa Brahman is beyond any explanation, discussion and even by mystical comprehension.  But, it must be remembered that the individual soul is nothing but Nirguṇa Brahman and not Saguṇa Brahman.  Individual soul as such is not Īśvara.  Individual soul or Nirguṇa Brahman is encased by ignorance or avidyā in a man.  This ignorance or avidyā is known as māyā.  Māyā surrounding Īśvara is called samaṣṭi or collective māyā and the māyā surrounding an individual soul is known as vyaṣṭi or individual māyā.  Tattvabodha discusses māyā separately.

The following chart will explain this phenomenon.

The effect of māyā is first concealment and then projection.  It first conceals the Brahman and projects the Brahman as the limited one. Thus māyā is the limiting adjunct of the Brahman. This is called upādhi. In other words, the superimposition on the Brahman is called upādhi. Upādhi conceals the Brahman and projects Him as the various forms of gods and goddesses, commonly known as Iṣṭa Devata-s or desired deities.  Either māyā or its act of upādhi does not modify the Brahman at all.  Brahman always remains beyond modifications and is eternal. 

When one transcends māyā and discards the effect of upādhi, Brahman is realized in His true form. As long as a soul remains covered by māyā, the soul is ignorant of its true nature.  This happens because of upādhi or superimposition caused by māyā.  Deluded by māyā, the soul induces us to consider the body as the doer.  This is called spiritual ignorance or ajñāna, which is beautifully explained by Gabriel Pradīpaka in his Svātantryasūtram (II.3) as “tatsatyānupalabdhirajñānameva” which means ‘non-perception of that truth is spiritual ignorance’.  This spiritual ignorance can be destroyed only by acquiring spiritual knowledge. Once the acquiring of spiritual knowledge is complete, practice of realising the Brahman begins.

VEDĀNTA - ORGANS OF PERCEPTION AND ACTION

Vedānta series 13

The difference between the gross body and the subtle body is the perishability. Gross body perishes at the end of every birth, whereas the subtle body does not perish and accompanies the casual body and soul till emancipation.  All the souls put together is the Brahman.  In the same way, all the subtle bodies put together, is known as hiraṇyagarbha or the cosmic egg. Hiraṇyagarbha is endowed with intellect and this intellect, also known as mahat, is the cause for the physical body. Hiraṇyagarbha can be considered as the feminine energy, if soul is considered as the masculine energy.  Unless, the soul impregnates hiraṇyagarbha, creation is not possible. This is yet another instance of interdependence in the process of creation.  If one assumes the form of his subtle body, he will see two different things on his two sides.  On one side, he will find flesh, blood, bones, nerves etc constituting the gross body.  This side will be totally dark, except the nine apertures.  On the other side, he will notice his casual body in the form of diffused illumination.  The illumination of the soul is not fully visible because, it is veiled by ignorance.

Out of the seventeen components of the subtle body, the first five are the organs of perception, also known as organs of knowledge – ear, skin, eye, tongue and nose. They are also known as jñānendriya-s.  jñāna means knowledge and indriya means belonging to; therefore jñānendriya-s mean ‘belonging to knowledge’.  Since knowledge is acquired through these organs of perception - ear, skin, eye, tongue and nose, they are known as jñānendriya-s. Jñānendriya-s play vital role in acquiring knowledge about the world. The external world is made up of five gross elements ether or ākāś, air, fire, water and earth. The subtle body is made up of tanmātra-s, the subtle forms of these elements.  Tanmātra-s look at the gross elements through the five organs of knowledge also known as organs of perception.  Unless one has knowledge about the material world, spiritual knowledge cannot be extracted.

Let us take eye as an example.  Eyes look at an object, say an apple.  The image of the apple is gathered by the aperture in the gross body, in this case, eyes, which in turn pass on the gathered information to the cognitive faculty viz. sight.  The action of the organ of perception ceases immediately after it conveyed the information to the cognitive faculty, in this case sight or vision.  It is only the vision that provides input to the mind.  Organs of perception and cognitive faculties are interdependent.  Traffic between the mind and organs of perception is two way through cognitive faculties.  Eyes convey the impression of an apple tree to the cognitive faculty sight, which in turn conveys the same to the mind.  Mind analyses the impressions of the apple tree and decides to see the fruits of the tree.  The desire of the mind is conveyed to the faculty of sight, which in turn gathers information through organs of perception, eyes which look for apples. Therefore, cognitive faculties, also known as knowledge is the intermediary factor between the mind and the organs of perception.

Organs of action are mouth, feet, hands, organ of excretion and organ of procreation.  When organs of perception convey the impressions to the mind, mind finally acts only through organs of action. Organs of action are totally in the control of the mind.  Desire, created through the influence of organs of perception is executed by the mind through the organs of action, also known as karmendriya-s.  Inherently, mind is attracted more towards organs of perception as they communicate innumerable worldly impressions to the mind and the mind is too happy to enjoy these impressions.  But, organs of action cannot communicate anything to the mind.  They can only receive commands from the mind. Traffic between mind and organs of action is always one way.

Let us continue with the example of an apple.  Ego is an inherent factor of the mind.  I or me or mine arise only because of ego. At the instance of the mind, eyes again look at the apple tree and this time more specifically for apple fruits.  Organ of perception, eye conveys to the mind through cognitive faculty, sight about the availability of the apple fruit in the tree.  If mind is in confusion, it refers to the intellect.  Intellect confirms to the mind that it is apple.  Then the mind develops desire because of the inherent ego.  The desire develops in the form of tasting an apple.  Now mind sends command to organs of action to get the apple.  Receiving the command from the mind, feet moves towards the apple tree, hands pluck an apple and mouth eats it.  The cause for the movement of legs and hands is prāṇa and its five modifications.  Thus the seventeen components form the subtle body.

VISHNU SAHASRANAMA 170 - 175

170. Mahāmāyaḥ महामायः

Brahman is full of inexplicable and inexhaustible energy.  Significant part of His energy is known as His illusionary aspect, which is referred as māyā. What is not seen is His reality and what is seen through His illusionary aspect is the worldly existence.  His power of māyā is His very own undifferentiated power. For easier understanding, Brahman is divided into two aspects - nirguṇa Brahman and saguṇa Brahman. Nirguṇa Brahman is also known as kāraṇa Brahman or Brahman without attributes.  Saguṇa Brahman is also known as kārya Brahman or Brahman with attributes. Saguṇa Brahman is the active part of nirguṇa Brahman, who is beyond human comprehension. Māyā is the mysterious power of saguṇa Brahman.  Māyā is full of ignorance and it conceals and projects the Reality, known as the Brahman. Māyā is not something that is considered as evil. It is inherent in creation. Macro cosmic reflection of the Brahman is māyā. It is Brahman’s own power and can be removed only by spiritual knowledge and practice.  This is confirmed by Kṛṣṇa in Bhagavad Gītā (VII.14), where He says “mama māyā duratyayā” which means ‘It is difficult to transcend my māyā’. By saying ‘my māyā’ Kṛṣṇa confirms that māyā is Brahman’s own power. 

171. Mahotsāhaḥ महोत्साहः

He has great power and energy.  Brahman is highly concentrated form of energy. This nāma is specifically chosen to affirm that Brahman is devoid of forms.  Gods are depicted with forms in order to visualize a form with ease.  It would be difficult for a nascent devotee to visualise the formless Brahman and hence, several forms of gods have been described to make easy the process of visualisation.  When a devotee matures as a spiritualist, he comes to understand the true nature of the Brahman by acquiring knowledge. Knowledge and practice will help a spiritualist to comfortably visualise the Brahman within over a period of time. 

With the unsurpassable energy, Brahman creates, sustains and dissolves the universe. If He does not carry out all the three acts, the universe will perish forever. Kṛṣṇa says, “If I cease to act, all the worlds will perish” (Bhagavad Gītā. IV23). Brahman acts with extreme care.  Suppose, He does not act for a second, the gravitational force between the planets will undergo changes leading to their collision and ultimate destruction of the universe. That is why various scriptures say that Brahman supports the universe.

This nāma refers to His infinite power.  He is omnipotent.

172. Mahābalaḥ महाबलः

This nāma is an extension of the previous nāma and both these nāma-s are interdependent. Mahābala means exceptionally powerful. Because of being Mahābala, He is Mahotsāha.  Because of His infinite energy, He is exceptionally powerful.  His infinite power makes Him exceptionally powerful.  Infinite, exceptional, supreme and other such adjectives are nothing but to express the attributes of the Brahman.  Brahman can be known only by such affirmations and negations.

173. Mahābuddhiḥ महाबुद्धिः

He is extremely intelligent.  Because of His supreme intellect, He is able to administer the universe so meticulously. 

Muṇḍaka Upaniṣad (I.i.9) says, “yaḥ sarvajñaḥ sarvavidyasya jñānamayaṁ tapaḥ यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः”. ‘Brahman is all knowing, who knows everything, whose austerity is knowledge.’ He is all knowing because, He exists everywhere (omnipresent).  Everything originates from Him, hence He is omniscient.

174. Mahāvīryaḥ महावीर्यः

He is highly valorous.  There are several meanings to vīrya such as courage, power, lustre, dignity, energy, etc.  Brahman is the reservoir of all these qualities and He provides these qualities to His devotees depending upon the depth of their devotion.

175. Mahāśaktiḥ महाशक्तिः

Śakti means energy and this nāma says that Brahman is the source of all energies.  Universe is His playground, where He plays around with these energies.  As a result of His play, creation, sustenance and dissolution happen   Kṛṣṇa explains in this in Bhagavad Gītā (X.42). “I stand holding this entire universe by a fraction of my yogic power.” This nāma is reaffirmation of nāma 171.

VEDANTA - SUBTLE BODY

Vedānta series 12

Beneath the gross body is the subtle body.  Subtle body cannot be seen with biological eyes, as the elements forming the subtle body are also subtle in nature. Tattvabodha explains the subtle body or sūkṣma śarīraṁ as “apañcīkṛta-pañcamahābhūtaiḥ”. The difference between the gross body and the subtle body is highlighted by adding a negation through the alphabet ‘a’ before pañcīkṛta-pañcamahābhūtaiḥ, which explained the gross body.  Gross body is made up of five elements in their developed forms.  The subtle body is made up of five elements in their nascent forms. The nascent forms of five elements are known as tanmātra-s, also known as subtle elements. They are śabda (sound), sparśa (touch), rūpa (form), rasa (taste) and gandha (smell).  They are also known as cognitive faculties. Only from tanmātra-s, the five great elements originated.  These tanmātra-s originated from the Brahman, in the form of soul, placed within the causal body, the body beneath the subtle body.  Tanmātra-s are called subtle elements because, they are related to subtle body, as against five great elements related to the gross body. 

Subtle body is not merely tanmātra-s, but also includes karma and experience such as pleasure and pain.  This combination of the three is the subtle body and the cause of which are five organs of perception (ear, skin, eye, tongue and nose); five organs of action (mouth, feet, hands, organ of excretion, organ of procreation); five prāṇa-s (prāṇa, apāna, vyāna, udāna and samāna); mind, and intellect.  Thus there are several seventeen constituents for the subtle body.

Chart containing the components of causal body will explain this. The top block containing five tanmātra-s, karma and experience is the causal body and is formed out of the seventeen components of lower block comprising of five organs of perception, vice organs of actions, five prāṇa-s, mind and intellect.

The first block of seven together is the causal body and the components of which are the second block of seventeen.  The connection between the subtle body and the external world is established though nine apertures that exist in the gross body.  The nine openings in the gross bodies are two eyes, two nostrils, two ears, mouth, organ of excretion and organ of procreation.  The subtle body lies in between the causal body and the gross body.  The creation begins from the causal body where soul is placed, proceeds to subtle body and finally the gross body is formed.  The three types of bodies can be compared to a car tyre (tire).  The outer rubber portion is the gross body, the inner tube is the subtle body and the air within the tube is the causal body.  When the tube is deflated, the air inside escapes, as a result of which, the car cannot run.  In the same way, if the soul escapes from the body, the body cannot function and death is caused.  Like tube and tyre supporting the air within the tube, causal and gross bodies support the soul within.

Tanmātra-s are foundation of the causal body and are the evolutes of Prakṛti.  Anything evolved from Prakṛti is constituted by three guṇa-s. Likewise, tanmātra-s are also formed of three guṇa-s.  The interaction between the 17 constituents form the subtle body of a person. The quality of the subtle body is decided by one’s karma.  The ratio of the three guṇa-s decide the quality.  A holy person will have more of sattvic guṇa and a vicious person will have more of tamo guṇa.  Sattvic guṇa is the purest and tamo is the lowest.  At this stage, guṇa can be explained as the quality of a person, as guṇa will be discussed in greater detail later in this series.

Mind and intellect are also subtle like tanmātra-s.  Eyes see the beauty of the Nature.  This is an experience.  Openings of the eyes are embedded in the gross body and through the openings, the beauty is conveyed to the mind and it is only the mind that enjoys the beauty of the Nature.  Therefore mind - intellect combine is the experiencer.  As long as the mind-intellect combine is associated with the apertures in the gross body, mind-intellect combine will continue to enjoy worldly pleasures. In deep sleep state, mind is totally rested causing no experience.  In the awakened state, if the mind is turned inwardly, focusing on the causal body within, where soul is placed, realisation of the Self begins.

Mind and intellect cannot be considered at the same level. Intellect is the individual ability to comprehend.  Though, intellect is the refined form of the mind, it does not mean that it is supreme to the mind. Intellect always in close coordination with mind  plays a significant role in discrimination.  This discrimination is conveyed to the consciousness through the mind.

VISHNU SAHASRANAMA MEANING 163 - 169

163. Vedyaḥ वेद्यः

Vedya means that which is acquired. Here ‘that’ refers to mokṣa, eternal liberation. Liberation can be attained only through acquiring spiritual knowledge. Spiritual knowledge and sincere practice lead to liberation. Liberation is related to individual soul.  An individual soul is nothing but Brahman, covered by ignorance.  For removing the inherent ignorance of the soul, knowledge and practice are required. Spiritual knowledge removes illusionary state of mind leading to the realisation of omnipresent Brahman.  The ultimate aim of any spiritual person is enlightenment and liberation, the only way to get away from miseries and pains.

Muṇḍaka Upaniṣad (II.ii.3) beautifully explains this. “Message of Upaniṣad is like a great bow and the individual soul is like the arrow for this bow. Sharpen this arrow by meditation (the practice).  Then pull this bow hard (withdrawing the mind from worldly thoughts and fix it on Brahman, which is the target). Penetrate Brahman with mind.”

164. Vaidyaḥ वैद्यः

Vaidya means the one who is well versed in Vedas. It also means the one who is proficient in medicines.  Both these explanations are applicable to Viṣṇu. 

Vedas originate from Him. Viṣṇu is an embodiment of Vedas, which were conveyed to great saints and sages through His breath. It is also said that Dhanvantari, the god of Ayurvedic medicines is an incarnation of Viṣṇu. There is a reference about Dhanvantari in Śrīmad Bhāgavata (IX.17.4) which says, “Kāśya’s son was Kāśī, whose son was Rāṣṭra was the father of Dīrghatamā. Dīrghatamā was Dhanvantari, the founder of Āyurveda and part manifestation of Lord Vāsudeva….”

165. Sadāyogi सदायोगि

Sadā mean perpetual and yogi refers to a person who is always united with the Brahman.  Contextually, this nāma can be explained that Brahman is perpetually established Himself in the form of various souls.  The inner most is the soul in all the beings.  By manifesting as souls, Brahman stands as a witness to all the actions that are being done by a person. As long as His presence in a body is not realised, one continues to accrue karmas. If He is realized within, karmas cease to accrue.

This nāma says that the connection between the Lord and His devotees is always two way.  Not only the devotees think about the Lord, but also the Lord thinks about His devotees, all the time.  A devotee thinks about the Lord only for a limited period of time, whereas, as yogi thinks about the Lord all the time. 

Kṛṣṇa explains yogi in Bhagavad Gītā (VI.46, 47).  He says, “A yogi is superior to ascetic, scholars and the one who performs actions with a motive. Out of all yogis, the one who worships me by always fixing his consciousness on me is considered as the best amongst yogis.”

166. Vīrahā वीरहा

Repetitive nāma-s at 741 and 927.

Vīr means valiant and aha means defining or explaining.  His gallantry is being described in this nāma.  The qualities of saguṇa Brahman are being described. It is necessary for Him to destroy evildoers in order to uphold dharma followed by devotees and yogis.

Uttara bhāg of this Sahasranāma (verse 31) says,

paritrāṇāya sadhunāṁ vinaśāya ca duṣkṛtām |

dharma-saṁsthāpanārthāya saṁbhavāmi yuge yuge ||

परित्राणाय सधुनां विनशाय च दुष्कृताम्।

धर्म-संस्थापनार्थाय संभवामि युगे युगे॥

“In order to protect noble men and to uphold virtues and to destroy evil doers, I incarnate in every yuga.” Yuga means the age of the world. 

167. Mādhavaḥ माधवः

Repetitive nāma-s at 72 and 735

Mā refers to Goddess Lakṣmī, His consort.  Lakṣmī is fondly called Mā or mother, by His devotees. This interpretation has been used in nāma 72.

Knowledge about Viṣṇu is known as Mā and ādhava means movement.  A devotee’s movement towards Viṣṇu for final liberation is known as Mādhava.

168. Madhuḥ मधुः

Madhu means honey. Brahman is called madhu because of His sweet nature.  Madhu also means pleasant, charming, delightful, etc.  This perfectly fits His incarnations as Rāmā and Kṛṣṇa. Both of them are charming and delightful.

Bṛhadāraṇyaka Upaniṣad (II.iv.14) says, “ayamātmā sarveṣāṁ bhūtānāṁ madhu asyātmanaḥ sarvāṇi bhūtāni madhuḥ - अयमात्मा सर्वेषां भूतानां मधु अस्यात्मनः सर्वाणि भूतानि मधुः” which means ‘This Cosmic Body is like honey to all beings and all beings are like honey to this Cosmic Body.’

169. Atīndriyaḥ अतीन्द्रियः

Ati means beyond and indriya means sensory organs.  This nāma says that Brahman is incomprehensible by sensory organs. This is because He is neither a matter nor an object. Therefore, sense organs are of no use to comprehend him.  Brahman is devoid of forms.  Kaṭha Upaniṣad (I.iii.15) clearly explains the formless Brahman with these negations; “aśabdam (soundless), asparśam (touchless), arūpam (formless), avyayaṁ (indecaying) and arasam (tasteless).” Though Brahman is incomprehensible through senses, He can only be realized through knowledge.  In order to realize Him, one should have complete spiritual knowledge.

VEDANTA - GROSS BODY

Vedānta series 11

Tattvabodha explains the gross body as “pañcīkṛta-pañcamahābhūtaiḥ” which means the modifications of the five great elements ether (ākāś), air, fire, water and earth. This modification is called pañcīkaraṇa. The principle of pañcīkaraṇa is that the world comes into existence due to the transformation of five great elements.  This happens only apparently in terms of advaita philosophy, as all that exists is nothing but the Brahman Himself.  Pañcīkaraṇa, a miniature treatise of Śaṃkarācārya, says that virāṭ is the sum total of five elements and their effects. Virāṭ is the consciousness which identifies with the gross body in the active state, in the case of an individual.  Virāṭ at the macrocosmic level is fully developed universe that is realised from experiment rather than theory. Shape of a gross body is decided by karmic and subconscious imprints embedded in a soul. 

There are six stages of developments in a gross body.  First among these six stages is conception, leading to the formation of embryo. The air that was responsible to push the soul out of the body at the time of death again interacts with procreative fluids of man and woman causing the formation of embryo. During this time, blown by the wind, a soul along with impressions of karma and subconscious mind cause the formation of the foetus. The soul during its sojourn in the womb is able to remember its past transmigrations and makes a ‘decision’ not to commit mistakes again.  It is not the soul, which makes this vow; it is only the embedded karmic and subconscious impressions together make this vow. After all, a soul is nothing but Brahman Himself, except for the fact that it is totally concealed by ignorance, making the soul to forget its true form. Memories of the past lives are forgotten by the soul, the moment it cries for the first time after birth.  Facilitation for conception is made only according to a soul’s karmic account.  If the embedded karmic account is good, the birth of the soul happens to noble couple. First stage is the conception and the second stage is the birth.

Third stage is the growth of the child into adulthood.  Again, his growth is also decided by his karmic and subconscious embedment. Impressions of subconscious mind manifests during growth and determines the quality of that person.  His karmic account peaks out during his prime period of life and begins to wane out during old age.  Growth and maturity are the third and fourth stages. During his last days, karmic and subconscious impressions do not manifest with the same power that they were manifesting during his prime period.  They begin the process of assessing the impressions of the present life and record them both in karmic and subconscious accounts. Once his activities during the present life are assessed and recorded, his soul leaves the body along with revised and updated karmic and subconscious imprints.  Biological functions of the body come to a standstill and death automatically follows. The body is consumed to the five great elements again, from which alone, the body had originated.

The innermost is the causal body, where Brahman in the form a soul, veiled by ignorance is placed.  From the soul arises the subtle body and tanmātra-s and from the subtle body arises the gross body and the five basic elements. The cause of the creation remains only the Brahman, be it on microcosmic level of macrocosmic level.  Only the effect alone varies in the form of individual body or the universe.

VEDANTA - THREE TYPES OF BODIES

Vedānta Series – 10

What is Self? Tattvabodha says, that which is not the three types of bodies (gross, subtle and causal bodies), that which is beyond pañca kośa commonly known as five sheaths (annamaya, prāṇamaya, manomaya, vijñānamaya and ānandamaya kośa-s), that which remains as a witness in the three normal states of consciousness (active, dream and deep sleep) and that which is sat-cit- ānanda (existence-consciousness –bliss) is the Self.

There are two negations and two affirmations.  Brahman or Self can be realised only through negations and affirmations. There are three types of bodies in every person. Gross body or sthūla śarīra is the physical body, where all the sensory organs are embedded and pass on the images of the materialistic world to the mind. The shapes and forms that we see are the gross bodies.  The other two bodies, subtle and causal are not visible.  It is only the gross body that decays after death. 

Subtle body, also known as sūkṣma śarīra is just beneath the gross body.  It is only the gross body that makes the subtle body to function. Primarily, the subtle body depends upon the breath or prāṇa inhaled by the nostrils. The prāṇa thus inhaled is transported to kanda, situated below the navel of the gross body.  Kanda is the place where all the 72,000 nerves originate and get distributed throughout the body.  The prāṇa that reaches kanda is not the respiratory system that ends up in lungs. When the inhalation is made, nostrils inhale both air and the vital force or the cosmic energy.  Air goes to the lungs to keep our body system functioning.  The cosmic energy, on the other hand is directly routed through idā and piṅgala.  The cosmic energy that we inhale along with air aids in spiritual and psychological systems.  Kanda is the place where kuṇḍalinī, the vital energy of man rests. Properly directing the cosmic energy to kanda will make the kuṇḍalinī to ascend and awaken the spirituality in man. The atmospheric air mainly consists of nitrogen (78%), oxygen (21%) and other minor gases forming the balance 1%. The vital energy gets converted into ten different types of prāṇa and spreads throughout the body.  They establish interconnectivity between gross and subtle bodies. Prāṇa is widely prevalent in nature also known as Prakṛti.  Prāṇa can be manipulated with certain exercises and techniques. This in turn casts its effect on the mind to seek the spiritual path, by muting sensory inputs from the gross body. 

The third one is the causal body, also known as kāraṇa śarīra is the inner most body, where soul and impressions of subconscious mind are placed. Causal body is the immediate sheath surrounding the soul and is full of ignorance. Pañcikaraṇa-Vārttikam (verse 41) explains causal body, “It, this Nescience is neither made up of parts, nor is it non-composite, not even both composite and non-composite. By virtue of its being unreal, it is destructable by knowledge of the identity of Brahman and Ātman.”  At the time of death, when the soul leaves the body, causal body also leaves the body along with the soul and at the time of incarnation, it enters the new body along with the soul.  The causal body not only holds the soul within, but also holds the impressions of subconscious mind and one’s karmic account. The impressions in the subconscious mind are also known as vāsanā-s. Karmic account and vāsanā-s together decide the quality of a person, good, bad, etc.

Brahman or the Self is not the three types of bodies discussed here. The first of two negations is that related to the three types of bodies.

VISHNU SAHASRANAMA 155 - 162

155. Śuciḥ शुचिः

 

He is a purifier. Mere thought of Brahman can purify a devotee. When a devotee thinks about the Brahman all the time, there will be no other thoughts in his mind except the Lord. When a devotee’s mind is purified, it paves way for liberation. Brahman can be realized only in a purified mind.

 

Lord’s compassion is expressed in more than one way. Here, He is willing to offer liberation, but, the first step is to be made by the devotee. But, it is due to the inherent ignorance of the humanity, Lord is not earnestly pursued, leading to non-realization of the Brahman.

 

Īśa Upaniṣad (8) says that Brahman is śuddham, referring to His purity.

156. Ūrjitaḥ ऊर्जितः

 

Ūrjita means endowed with power. Brahman is endowed with infinite power. From that power alone, the universe is created, sustained and dissolved.

 

157. Atīndraḥ अतीन्द्रः

 

Indra though refers to the chief of gods, in this context it is not meant to mean that way. A human soul is called indra. Ati is generally used as a prefix. Ati in the present context means beyond. Therefore this nāma says that Lord Viṣṇu is beyond human soul. Though Brahman and human soul are one and the same, ati is used here to signify that all human souls originate from Him. This is often referred as Oversoul.

 

It is not appropriate to say that Viṣṇu is above Indra, the chief of gods. There is no comparison between the two, as comparison can be made only among equals and not among unequals. Though Indra is frequently referred in Vedas, Viṣṇu, as the sustainer of the universe is above Indra in all respects.

 

158. Saṁgrahaḥ संग्रहः

 

Saṁgraha means holding together. During annihilation, the entire world is covered with water, known as deluge. When the deluge is complete, the entire world gets absorbed by the Brahman. This nāma refers to the time gap between annihilation and re-creation. During this time, Brahman holds all the souls together to recreate again. The process of recreation is known as viśvayoniḥ (nāma-s 47 and 149). The subtle point conveyed through this nāma is His compassion for the souls. He holds them carefully and making them to be born again to spend the balance of their karmas. Brahman is waiting for them to give liberation. Liberation is possible only if one’s karmic account becomes zero.

 

Brahman looks after five major acts. They are creation, sustenance, death, concealment also known as tirodhāna (referring to annihilation) and recreation or anugraha (referring to re-creation). This nāma refers to the interim period between tirodhāna and anugraha.

 

159. Sargaḥ सर्गः

 

Sarga means creation. This nāma is an extension of the previous nāma. After holding together all the souls, Brahman re-creates, which is known as anugraha, the fifth act of the Brahman.

 

160. Dhṛtātmā धृतात्मा

 

Dhṛtātman means steady. In spite of His five principle acts, He remains the same, without undergoing modifications. Brahman does not undergo changes even during annihilation and re-creation. During annihilation, Brahman absorbs the entire universe unto Him and out of compassion, re-creates the universe again. In spite of this He remains as dhṛtātman.

 

161. Niyamaḥ नियमः

Niyam means to bestow. He bestows powers to different gods and goddesses to uphold and sustain the universe. The entire universe is administered in a systemised way. Each act of sustainment is ruled by a god. For example, fire is ruled by god Agni. The forces that are required to sustain the universe are known in the names of different gods. This nāma says that Viṣṇu bestows such powers to different gods and goddesses.

 

162. Yamaḥ यमः

 

Yama means great moral rule. Controlling sensory pleasures leads to virtuous path, an essential factor for realising the Self. His administration of the universe is purely on clean living. He does not bother about external cleanliness, but He is seriously concerned with one’s inner cleanliness. Inner cleanliness refers to the purity of mind. If one nurtures impure thoughts, they manifest in huge proportions thereby making that person full of malignancy and enmity. When his malignancy and enmity attains enormous proportions, He does not hesitate to slay them. Brahman does not tolerate immorality. This nāma says that He sustains the universe by upholding high moral values.

 

Evil thoughts are more dangerous than evil acts. The problem with evil thoughts is that they get embedded in subconscious mind to manifest at a later date. For example, a person lives a virtuous life. Suddenly the impressions of subconscious mind manifest transforming him into a wicked person overnight. A rich man becoming a pauper overnight is also based on the same rationale.

 

Patañjali talks about yama in his yoga sūtra (II.30). ‘Non-hurting, truthfulness, abstention from stealing, continence (control over sexual life) and non-receiving (non-acceptance of gifts) are called yama.’ In sūtra II.32, he says, ‘Internal and external purification, contentment, mortification, study and worship of God are niyama-s.’ The above two nāma-s can be explained on the basis of these yoga sūtra-s.

VEDANTA - REAL AND UNREAL

Vedānta Series – 9

Recap: Sādhanacatuṣṭayaṁ refers to four types of practice. They are discrimination, renunciation, six fold wealth (i. mind control, ii. control of external sensory organs, iii. observance of one’s dharma, iv. endurance of pleasure and pain, v. faith in the words of guru and Holy Scriptures and vi. single pointed attention) and finally desire for final liberation, which is also known as mumukṣutvaṁ. Unless an aspirant has successfully completed these four steps, he cannot truthfully seek the Brahman for liberation.  There are bound to be impediments in spiritual path and one should have an exceptional will power to overcome the impediments. Tattvabodha now proceeds to explain further steps to attain liberation.

The next step is to attain true knowledge about the Self or the Brahman. Except Brahman, everything is unreal is the truth. Tattvabodha says, “ātmā satyaḥ tadanyat sarvam mithyā iti आत्मा सत्यः तदन्यत् सर्वम् मिथ्या इति”. This means ātmā satyaḥ - Self is truth; tadanyat – other than Self (ātmā); sarvam mithyā – rest are unreal.  Therefore understanding of the Self or Brahman is essential for an aspirant after having successfully practiced sādhanacatuṣṭayaṁ. Knowing the Self is different from experiencing the Self. Knowledge alone leads to experience. Knowledge is theoretical and experience is practical and the former leads to the latter.

To put it simply, the real is the one that does not undergo changes at all and remains the same at all times. Unreal is the one that undergoes constant changes known as growth and ultimate decay.  Whichever undergoes growth has to ultimately perish one day.  This is the difference between real and unreal. Whatever is visible to our biological eyes undergo constant modifications and ultimately perish. Whatever is visible to our eyes are gross in nature.  All gross matters are subject to decay and ultimate death.  Subtle matters cannot be seen and can only be experienced.  For example, air is subtle in nature and can only be experienced. But when the air blows, one should know that it is only the air that blows.  If one does not have enough knowledge about air, he will feel that he is being pushed by unknown forces, when the wind blows with high velocity.  Whether subtle or gross, knowledge is essential to understand them.  Real is known as sat and unreal is known as asat. Nitya is eternal and is not subjected to modification and mithyā is ephemeral and is subjected to changes.  Preliminary knowledge is that Brahman, also known as Self alone is Imperishable and Eternal.  Every other thing is perishable and ephemeral.

Since Brahman is not visible to biological eyes, He can only be understood through known sources of examples. It is inappropriate to address Brahman as He, She or It as Brahman is beyond gender.  But for the sake of easier understanding and convenience, Brahman is generally addressed as He or It. When it is said that Brahman is subtle, obviously it means that He is devoid of forms.  One cannot give a form to air, because it is not possible to give a form.  In the same way, one cannot give a form to the Brahman. Brahman is variously described in Upaniṣad-s, only through affirmations and negations. 

Kena Upaniṣad describes the Brahman like this: “Brahman is different from all known and familiar objects.  He is beyond even unknown objects.  Know that alone to be Brahman which cannot be described by speech. Know that alone to be Brahman which one cannot see through eyes.” Having said that in chapter I, the Upaniṣad continues to say in chapter II, “When you know Brahman well, it means you only know a litlee about Him.  Brahman should still be investigated.”

The next question that Tattvaboddha asks is ‘What is Self’?

VISHNU SAHASRANAMA 149 - 154

149. Viśvayoniḥ विश्वयोनिः

 

Repetitive nāma at 117.

 

He is the cause of the universe. Taittirīya Upaniṣad (III.1) explains this, “yato vā imāni bhūtāni jāyante यतो वा इमानि भूतानि जायन्ते”. It says, ‘from That these beings are born’.

 

Kṛṣṇa says in Bhagavad Gītā (VII.6), “aham kṛtsnasya jagataḥ prabhavaḥ अहम् कृत्स्नस्य जगतः प्रभवः” which means ‘I am the source of entire creation’.

 

The cause of creation is the Brahman and the effect is the universe.

 

150. Punarvasuḥ पुनर्वसुः

 

This nāma refers to transmigration of a soul. An individual soul is nothing but Brahman Himself. When Brahman is bound by māyā, It forgets that It is Brahman. Punar means repeated and vasubhūti means various beings. In this nāma bhūti is hidden.

 

Punarvasu is the birth star of Śrī Rāma. Ruling deity of this asterism is goddess Aditi.

 

151. Upendraḥ उपेन्द्रः

 

The Lord has incarnated as the younger brother of Indra during His Vāmana avatāra. Upa means younger to and indra refers to Indra, the chief of all gods.

 

This is further explained in Nārāyaṇīyaṁ (30). It says that the Lord was born to Aditi, the mother of all gods and sage Kāśyapa. Gods faced defeat in the hands of Bali. Then gods approached sage Kāśyapa for his help. Kāśyapa advised his wife Aditi to observe ‘payovrata’ for twelve days. Payovrata is a type of vow to live only on milk. When this fasting is observed, one is supposed to get anything that is desired. The period of fasting is one day, three days or twelve days. Aditi observed this vow rigorously for twelve days and the Lord appeared before Her and told Her that He would incarnate. This incarnation is Vāmana avatāra, His famous dwarf form and His three steps.

 

Since Aditi is the mother of all gods, Lord having born to Aditi is said to be younger brother of Indra. This nāma praises the Lord by referring to His Vāmana avatāra.

 

152. Vāmanaḥ वामनः

 

This is an extension of the previous nāma.

 

Kaṭha Upaniṣad (II.ii.3) explains this in a different perspective. It says that Self is worshipped in the centre of the heart, between prāṇa and apāna and the object of worship is Vāmanam, the Self. Therefore, this nāma affirms that Viṣṇu is the Brahman. Brahman can be realised only through affirmations and negations.

 

153. Prāṁśuḥ प्रांशुः

 

Prāṁśu means tall. This again is an extension of nāma 151. This refers to Vāmana’s transformation from a dwarf into a tall person, touching the Satyaloka, the abode of Brahmā. Nārāyaṇīyaṁ (31.6) explains this by saying, “As the worlds looked on, Your form grew up higher and higher to cosmic dimensions.”

 

154. Amoghaḥ अमोघः

 

Repetitive nāma at 110.

 

His actions are always fruitful. Nāma 110 talked about His devotees. This nāma talks about the Lord Himself. All His actions are always fruitful. For example, all His incarnations are aimed at destroying demons. Purāṇic demons refer to manifestation evils beyond acceptable proportion. Acceptable proportion can be explained as the force that can tilt the balance between good and evil in favour of evil.

 

Uttara bhāg of this Sahasranāma (verse 31) says,

 

paritrāṇāya sadhunāṁ vinaśāya ca duṣkṛtām |

dharma-saṁsthāpanārthāya saṁbhavāmi yuge yuge ||

परित्राणाय सधुनां विनशाय च दुष्कृताम्।

धर्म-संस्थापनार्थाय संभवामि युगे युगे॥

 

“In order to protect noble men and to uphold virtues and to destroy evil doers, I incarnate in every yuga.” Yuga means the age of the world.

There are four yuga-s, 1. Kṛita or Satya, 2. Tretā, 3. Dvāpara, 4. Kali, of which the first three have already elapsed, while the Kali, which began at midnight between the 17th and 18th of Feb. 3102 BC. The duration of each yuga is said to be respectively 1,728,000, 1,296,000, 864,000, and 432,000 years of humanity, the descending numbers representing a similar physical and moral deterioration of men in each age.

VEDANTA–DESIRE FOR LIBERATION

Vedānta Series – 8

 

After having deliberated on sādhanacatuṣṭayaṁ, Tattvabodha now proceeds to discuss mumukṣutvaṁ. Mumukṣutvaṁ is explained as “mokṣo me bhūyāt iti icchā मोक्षो मे भूयात् इति इच्छा” which means the intense desire for liberation. Liberation means releasing the soul from transmigration. The one who desires for liberation or emancipation is known as mumukṣu. The liberation can be attained only if one gets rid of his inherent ignorance which is also known as avidyā. Ignorance or avidyā is not about material world. Ignorance in spirituality means lack of sufficient knowledge about the Brahman. Spiritual ignorance or avidyā means ‘not understanding that there is no difference between an individual soul and the Īśvara’. Brahman as Īśvara is a manifestation of māyā.

 

When individual soul believes that it is both the doer (kartā) and the experiencer (bhoktā), the Kūṭastha or Brahman merely remains as a witness. Brahman is also known as Kūṭastha, which means unchangeable. Brahman dwelling in the physical body appears to undergo growth and appears to have feelings like thirst, hunger, etc. One feels that the Brahman undergoes the process of modification and decay along with his process of aging. It is only due to ajñāna, known as spiritual ignorance, this deceptive feeling is induced in a being. It is again ajñāna that makes an individual soul to get identified with antaḥkaraṇa (mind, intellect, consciousness and ego) or inner psychic apparatus. . The primary condition for a mumukṣu is that he should be devoid of ajñāna, generally spoken of as avidyā.

 

An aspirant, after having successfully did away with his spiritual ignorance, can now aim for liberation or emancipation. Liberation is the end to his transmigration. An individual soul undergoes repeated births and deaths due to its karmic impressions. Though a soul undergoes transmigration, the soul does not change and it always remains as Kūṭastha, remaining only as a witness. An embodied soul undergoes pains and pleasures depending upon its karmic quality. Generally pain and pleasure occur in alternate cycles. When the mind is so addicted to pleasures only, it is unwilling to consider pains as part of its existence. It carves only for pleasures thereby making the mind highly volatile and agitated. His repeated sufferings through various births educate him to find a solution to get away from the world of miseries. The traces of repeated sufferings are embedded in the subconscious mind that also transmigrates along with soul.

 

An aspirant turns into a mumukṣu, when he decides to attain liberation. This is just the beginning of his spiritual life. What happens is when an aspirant longs for desire, he automatically begins to detach himself from materialistic world. He moves in the path of virtues, as a result of which, he does not accrue further karmas. His desire for liberation becomes so predominant in his mind over a period of time, and his concentration begins to focus on the Self. Sādhanacatuṣṭayaṁ and mumukṣutvaṁ, the aspirant begins to seek Truth.

VISHNU SAHASRANAMA 140 - 148

140. Caturbhujaḥ चतुर्भुजः

 

He has four hands. Viṣṇu holds a conch, known as pāñcajanya and a bludgeon, both in His left hands. In His right hands, He holds a disc and a lotus flower. These four represent the four components of antaḥkaraṇa or inner psychic organs viz. mind, intellect, consciousness and ego. Antaḥkaraṇa is the first step in the process of evolution, through which objects are perceived. When sensory faculties are called as door, then antaḥkaraṇa means closing and opening of the door. To attain liberation, the components of antaḥkaraṇa are to be made ineffective. See nāma 142 below.

 

When Viṣṇu is visualized with four hands with these four objects, it is believed that the aspirant’s antaḥkaraṇa will get fine tuned to realise the Brahman in his mind.

 

Arjuna addresses Kṛṣṇa after seeing His Viśvarūpa form thus: “I have rejoiced in your Viśvarūpa form that was never seen before. But, at the same time, I was disturbed and frightened. O, Lord, therefore please bless me with Your magnificent divine form with four arms, with club, disc, conch and lotus and adorned with a crown. O, Lord, with thousands of arms, appear again in Your four armed form.” (Bhagavad Gītā XI. 45 & 46).

 

141. Bhrājiṣṇuḥ भ्राजिष्णुः

 

Bhrājiṣṇu means radiant. Brahman alone is Self illuminating. Brahman is Self-illuminating because He is the embodiment of every quality that prevails in the earth. He is not only the embodiment of good qualities. Evil qualities also originate from Him, as otherwise, He cannot be omnipresent. Every quality and every attribute originate from Brahman only.

 

Kaṭha Upaniṣad (II.ii.15), “tameva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ bibhāti तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं बिभाति” This means that when Brahman shines, everything else shines. The other part of this verse is implied. When Brahman does not shine, everything else too does not shine. Therefore, the source of light is only the Brahman. It is impossible to comprehend the Brahman in His True form. That is why He is visualized in various auspicious and comprehendible forms.

 

142. Bhojanam भोजनम्

 

An object that is enjoyed is called bhojana. Brahman as Puruṣa, enjoys the actions that unfold in Prakṛti, His very own creation. Pañcadaśī, an advaita treatise says (IV.17), “Though all the objects are in themselves created by Iśvara, still by action and reflection, the jīva has converted them into his objects of enjoyment.” Another verse (IV.19) says, “In the actual creation of the objects the modifications or functions of māyā, the power of the Lord is the cause; whereas for the actual enjoyment of those objects it is the modifications or functions of the inner organs (antaḥkaraṇa) of the jīva-s that are responsible.”

 

This nāma says that Brahman is not only the creator but He is also an enjoyer. Here Brahman refers to His Iśvara form or saguṇa form.

 

143. Bhoktā भोक्त

 

Repetitive nāma-s at 500 and 888.

 

Bhoktā means enjoyer or the one who undergoes experience. A bhoktā enjoys through his organs of perception viz. ear, skin, eye, tongue and nose. The inputs from organs of perception are transferred to antaḥkaraṇa. Thus antaḥkaraṇa in close coordination with organs of perceptions makes a person an enjoyer or bhoktā.

 

While the previous nāma said that Prakṛti is the object of enjoyment, this nāma says that Puruṣa is the enjoyer. This is typically applicable to an individual soul. A soul or puruṣa wrongly feels that it is the doer or karta as well as enjoyer or bhoktā. Ego makes a soul think that it is both the doer and the enjoyer.

 

Kṛṣṇa repeatedly uses the word bhoktā in Bhagavad Gītā and the significant verse is XIII.20, where He says, “Prakṛti is responsible for evolution and the individual soul is the cause of experiencing either joy or sufferings.” Īśvara is the enjoyer at the macrocosmic level and jīva is the enjoyer at the microcosmic level.

 

These two nāma-s subtly convey the process of creation and evolution.

 

144. Sahiṣṇuḥ सहिष्णुः

 

Sahiṣṇu means enduring. There could be different interpretation to this nāma. He endures small deviations of His devotees from dharmic precepts. It can also be said that He endures to a certain point, the wrong doings of sinners, beyond which He does not hesitate to slay them. Or He remains as a soul and endures all the actions of the body, by neither causing an action nor partaking in an action. He merely remains as a witness.

 

Contextually, (the death bed of Bhīṣma) all the three appear to be appropriate.

 

145. Jagadādijaḥ जगदादिजः

 

Jagadādija refers to the first of creation. Vedānta Paribhāsā a 17^th century scripture explains hiraṇyagarbha. It says “Hiraṇyagarbha is the first soul to be born.” The subtle body consisting of the five vital forces, the mind, the intellect and the ten organs is produced from the five basic elements. This paves the way for the soul to experience the result of actions or in other words it causes karma-s. The subtle body is of two kinds, superior and inferior. The superior one is the subtle body of hiraṇyagarbha and the inferior is the subtle body of living beings. The subtle body of hiraṇyagarbha is called as mahat or the cosmic intellect and the subtle body of living beings is called ego.

 

This nāma says that He is the first amongst the creation, which is a confirmation of His Brahmanic stature.

 

146. Anaghaḥ अनघः

 

Repetitive nāma at 831.

 

Anagha means sinless. Chāndogya Upaniṣad (VIII.vii.1) says, “yaḥ ātmāpahatapāpma” which means that Self is free from sin. Even in the case of a soul, it is not affected with sins, as it remains only as a witness.

 

147. Vijayaḥ विजयः

 

Vijaya means victory. He remains victorious. He remains victorious because He is omnipresent, omniscient, omnipotent, omnifarious, etc.

 

It can also be said that He remains victorious in conquering the hearts of His devotees.

 

148. Jetā जेता

 

He is always successful. This nāma is an extension of the previous nāma. He always remains victorious because, He is always successful or He is always successful because He is always victorious.

Words such as always, perpetual, infinite, eternal are used to explicate the Brahman.

VEDANTA - DHARMA, ENDURANCE, FAITH AND CONCENTRATION

Vedānta Series – 7

3. Observance of dharma: It is called uparatiḥ or uparamaḥ known as giving up. It is giving up worldly pleasures. If everyone is advised to give up worldly pleasures, then it goes against the will of the Lord. It is said that if one follows dharma prescribed by sacred precepts called śāstra-s, it automatically leads to sensory control.  Therefore, it is not giving up worldly pleasures, but it is sensory control.  For example, Manu dharma śāstra says, that one should not take his food by stretching his feet, keeping his hands on legs, sitting on a cot, holding plate in his hands, etc.  It is difficult to say reasoning for such prohibitions.  Possible explanations could be reverence for food, as food is the nourishing factor in life; cleanliness; postures that disturbs digestion, etc. Śāstra-s also prescribe only certain days in which one can have marital bliss, in order to restrain senses.

Every command of Scriptures is not without valid reasoning. In ancient times, people were following śāstra-s without any deviation and lived a perfect healthy and spiritual life. Over a period of time, śāstra-s were amended, modified and added, there by making many to look at śāstra-s with tainted eyes. Therefore, dharma is not mere commandments, but a rule book that should be followed meticulously to have fulfilling life. Such precepts not only take care of sensory control but also ensure healthy life, an important factor in spirituality. Advocating fasting is another example for ensuring healthy life.

All these factors prevent too much use of sensory organs. If someone asks what is too much, śāstra-s have said what is too much by forbiddances. Original dharma śāstra-s are based only on scientific theories. Therefore, it is essential that one should follow the precepts of dharma śāstra-s.  They are readymade tools available to us to effectively control our senses.

4. Endurance: It refers to endurance of opposites.  When one is able to live in hot weather, he should be able to live in a cold weather also.  If one is happy now, he should be ready to undergo suffering later. Opposites happen in cycles.  Kṛṣṇa calls such a person as sthitaprajña.  Kṛṣṇa says in Bhagavad Gītā  (II.56) that  whose mind is neither shaken at the time of misery, nor attached to happiness, he who is totally free from desires, fear and anger is known as sthitaprajña. This is the kind of endurance that is discussed here. While pursuing the path of spirituality, there is bound to be joy and sorrow.  Neither of them should affect an aspirant.  Penultimate stage to Realisation is the state of sthitaprajña. For a sthitaprajña, life in a hut and a palace remains the same. 

If one does not have endurance, his mind is susceptible to extreme swings. Mind wavering has no place while pursuing spirituality, as the mind is the foremost factor here.

5. Faith: Faith is an important factor in spirituality.  This is mainly because, the Brahman is not seen, but only realized and as a result of which, the aspirant becomes the Brahman himself. There is no evidence to prove that that is Brahman.  Take for example, atom.  Atom cannot be seen even under super special microscopes.  One needs a field ion microscope (It consists of a vacuum system in which an electrically insulated specimen is placed about 50 millimetres (2 inches) in front of a phosphor screen. The specimen is in the form of a needle that is over 1000 times sharper than an ordinary household sewing needle. In fact, the end of the needle is so sharp that it cannot be seen by the naked eye or even a standard optical microscope; not surprisingly, fabricating these needles is an art itself) to prove the presence of atom.  Everyone cannot have access to this kind of microscopes. Others have to believe in what the scientists say. In the same way, a spiritual aspirant has to believe in what Holy Scriptures declare.  He has to have faith in the words of his guru, provided his guru is a Self-realised person.  An iota of doubt manifests in huge proportions and destroys the aspirant completely.  After all, we live only on faiths. It is also said that raising irrelevant questions to his guru or illogical thinking also destroys a spiritual aspirant. Believe that there is Brahman, the eternal force who keeps the universe afloat. One has to have faith that he will realize Him and he will surely realize Him.  This is the kind of faith that one should develop while migrating to spiritual life.

6. Concentration:  Concentration can be developed through meditative practice. Patañjali says in his Yoga Sūtra (III.1) “deśa-bandhaścittasya dhāraṇā”. This aphorism says that holding on the mind to some object is dhāraṇā or concentration. The single pointed concentration can be acquired only by persistent effort. Practice to attain this single pointed concentration is meditation. When diffused awareness begins to focus on an object (in this case, the Brahman), it means significant advance in meditative practice. Meditation is said to be highest form of worship as one is able to establish commune with the Lord, all the time.  Ritualistic worship does not connect the aspirant and the Brahman perpetually. When the mind does not have a second thought, it sheds its inherent nature of getting afflicted with sensory inputs and remains focused on the sole object, the Brahman.  With consistent practice, the mind realizes that it itself is Brahman.  

With this sādhanasampattiḥ, the third among sādhanacatuṣṭayaṁ is concluded. The fourth and the last among sādhanasampattiḥ is desire for liberation or mumukṣutvaṁ will be discussed in the next posting.

VEDANTA - MIND AND SENSE CONTROL

Vedānta Series – 6

The third among sādhanacatuṣṭayaṁ or four fold practice is six fold wealth.  The six fold wealth deals internally.  Out of the four, only the third one is described as wealth. Though, this does not undermine the importance of the other three, it undoubtedly underlines the importance of six fold wealth than others. The previous two, discrimination and dispassion are related to objects.  Tattvabodha calls six fold wealth as sādhanasampattiḥ.  Sādhana means practice and sampatti means accomplishment; in this context sampatti means wealth. The goal of spirituality can be attained only through practice. The six fold wealth consists of i. śamaḥ or mind control, ii. damaḥ or control of external sensory organs, iii. uparatiḥ orobservance of one’s dharma, iv. titikṣā or endurance of pleasure and pain, v. śraddhā or  faith in the words of guru and Holy Scriptures and vi. samādhānaṁ or single pointed attention (samādhānaṁ also means reconciliation).  

1. Mind control:  Mind by nature is always attracted to sensory inputs. An idle mind cannot remain quiet.  It is waiting for some sensory inputs to construct thought processes, which inturn lead to desires, attachments, etc. When desire is not fulfilled, it transforms into impressions and induces the mind to fulfil the desire at any cost. This is the point where a man’s quality is determined. A person with a fragile mind goes after the desired object at any cost and in the process transforms himself as a completely materialistic person.  Materialistic life and spiritual life cannot go together, whereas materialistic life and religious life can go together comfortably.  Spiritual unfoldment happens only in the mind and therefore, the mind has to be kept devoid of any impressions. These impressions are also known as impurities. The mind functions not merely on the impressions of objects on the gross level, but also functions on the impressions of the subconscious mind on the subtle level. It is always easier to deal with the mind at gross level than at the subtle level.  Mind cannot be controlled automatically and there has to be a serious and sincere attempt to subjugate the mind. It has to be controlled consciously. Ultimately, one has to transcend his mind to realize the true concept of non-dualism, wherein all discriminations are rejected.

Patañjali in his Yoga Sūtra (II.28) says, “By the practice of different parts of yoga, the impurities are being destroyed, knowledge becomes effulgent up to discrimination.”  Therefore, mind can be purified by constant practice. Practice here means retraction and withdrawal of mind from thought processes.  When one does not have desires and attachments, there cannot be any thoughts.

2. Control of sensory organs:  If the mind is to be controlled, sensory organs are to be made ineffective. Sensory organs cannot be made ineffective easily, as they are inherently made to communicate to the mind about the objects that they come into contact.   The sensory impact on the mind can be reduced only if sensory organs are not made to look externally.  An aspirant has to make his senses to look and explore within. 

Vivekachūḍāmaṇi (verse 23) says that turning both kinds of sense organs (organs of action and organs of perception) away from objects and placing them in the respective centres is the best way for self-control.  Kaṭha Upaniṣad (II.i.1) also says, “Brahman has created the sense organs with the inherent defect that are by nature outgoing. The one who wants to attain the Brahman can withdraw his sense organs from external objects and the Self within.”  Undoubtedly, controlling senses is tough job.  But for a true spiritual aspirant nothing is difficult, as he will have immense willpower. Spirituality cannot be pursued without willpower and sacrifice.

VISHNU SAHASRANAMA 131 - 139

131. Veadavit वेदवित्

 

Repetitive nāma 128.

 

Vedavid means the one who is conversant with Vedas. The difference between nāma-s 128 and 131 is the last alphabet Vadavit and Vedavid. Both can said to be noun forms of Viṣṇu. Viṣṇu is so closely associated with Vedas hence, there cannot be any difference between Vedas and Viṣṇu. There is no difference between knowledge and the known and the same concept is applicable to Vedas and Viṣṇu.

 

132. Kaviḥ कविः

 

Kavi has many meanings. The appropriate meaning here is an intelligent leader with understanding and insight.

 

Īśa Upaniṣad, (verse 8) describes Brahman as ‘kavirmanīṣī कविर्मनीषी’ which means ‘enlightened and all knowing’. Bṛhadāraṇyaka Upaniṣad (III.vii.23) says, “no other thinker but Him; no other knower but Him”.

 

Only Brahman is all knowing and hence He is addressed as Kavi. Kavi also means a poet.

 

133. Lokādhyakṣaḥ लोकाध्यक्षः

 

Loka means world and adhyakṣa means the one who supervises or witnesses. Two qualities are conveyed through this nāma. One, His omnipotent aspect and second His witnessing aspect. Brahman, though omnipotent, does not cause an action as a soul in a living being. He merely witnesses all the actions that unfold due to one’s karmas.

 

Contextually, loka could also mean Prakṛti. If this is so, loka is restricted to the Mother Earth. This seems to be an appropriate interpretation in view of the next nāma. Bhagavad Gītā (IX.10) endorses this interpretation. Kṛṣṇa said, “Having Me as Her supervisor, Prakṛti produces both sentient and insentient beings ….”

 

134. Surādhyakṣaḥ सुराध्यक्षः

 

Sura means god. He being omnipresent, He also supervises gods and goddesses. Gods are different from the Brahman. Brahman is totally incomprehensible, whereas gods and goddesses are those in charge of various energies that sustain the universe. For example, god for waters is known as Varuṇa, air is controlled by Vāyu, etc.

 

135. Dharmādhyakṣaḥ धर्माध्यक्षः

 

He also supervises dharma. Viṣṇu is the embodiment of dharma.

 

Brahmā (god in charge of creation) explains dharma in Garuḍa Purāṇa (I.221.1, 6, & 9). “It is subtle. It eradicates all sins. It yields worldly enjoyment and salvation. Dharma is acquired by means of austerities, practicing morality, sacrifices and holy ablutions. He who dedicates his life for the sake of virtues crosses all difficulties.”

 

Bhīṣma, who is about to leave this world renders Viṣṇu Sahasranāma in the presence of Kṛṣṇa. In his death bed, Bhīṣma says that Viṣṇu is adhyakṣa for earth and gods. He did not stop with these two. Everything remains covered, if earth and gods are covered. In spite of this, he chooses dharma as the third one, which Viṣṇu supervises directly. Dharma is an important aspect of liberation. If one leads his life as per the dictums of dharma śāstra-s, he does not accrue karmas. Lack of karmic impressions leads to liberation.

 

136. Kṛtākṛtāḥ कृताकृताः

 

Kṛtākṛta (kṛta + akṛta) literally means done and not done. But, Kaṭha Upaniṣad explains this as ‘cause and effect’. While describing Brahman the Upaniṣad (II.ii.14) says, “beyond dharma and adharma, beyond visible causes and effects…” The Upaniṣad says, “kṛtākṛtāt”.

 

Cause is the Brahman and effect is Prakṛti. The foundational aspect of the entire creation is the Brahman, without whom the universe that we see is not possible. Prakṛti is the projection of the cause. Brahman projects Himself as Prakṛti. The fact is that apart from the Brahman nothing exists. Therefore, when the cause is Brahman, the effect has also to be Brahman. Otherwise, the omnipresent nature of the Brahman will not hold good. Due to the projecting power of Brahman, universe appears as different from the Brahman. This deceptive appearance is due to māyā. The deceptive appearance occurs because of his ignorance.

 

137. Caturātmā चतुरात्मा

 

Nāma-s 137 to 140 begin with Catur. Repetitive nāma 769.

 

Catur means four. When Ātmā is interpreted as the Brahman, then this nāma refers to His four principal acts – creation, sustenance, destruction and annihilation. However, the fifth act, re-creation of the Brahman is not mentioned here.

 

If ātma is interpreted as an individual soul, then it refers to the four states of consciousness, awake, dream, deep sleep and turya, the level of consciousness beyond body, where Self is realised.

 

If one looks deeply into these two possible interpretations, he can conclude that there is no difference between the two. Creation happens in the awakened state; dream state is where the body is rested and nourished; deep sleep state is where the mind is also totally rested; turya is the state where all desires and attachments are annihilated. This automatically happens in turya state, as the consciousness of the aspirant stays connected with Brahman.

 

138. Caturvyūhaḥ चतुर्व्यूहः

 

This nāma refers to His four fold manifestation. Vāsudeva, Saṃkarṣaṇa, Pradyumna, and Aniruddha are the four manifestations of Viṣṇu. Each of these manifestations represent four different states of consciousness in the reverse order. Vāsudeva is His supreme form at Turya.

 

But Viṣṇu Himself says in Garuḍa Purāṇa (I.32) that His fivefold form is Vāsudeva (referring to Kṛṣṇa, son of Vasudeva), Saṃkarṣaṇa (another son of Vasudeva, commonly known as Balarāma), Pradyumna (Son of Kṛṣṇa and Rukmiṇī) and Aniruddha (son of Pradyumna and grandson of Kṛṣṇa). These five forms along with His Nārāyaṇa form represent five tattva-s.

 

Caturvyūha could also mean His manifestations as Para (His highest form), Vyuha (emanatory form), Vibhava (omnipresent form), Antaryamin (inner soul) and Arcā (image or idol) forms. He thus permeates the universe.

 

139. Caturdaṁṣṭraḥ चतुर्दंष्ट्रः

 

Daṁṣṭra means teeth. Probably this could mean His fourth incarnation, Narasiṁha or Nārasiṁha, the man-lion avatar. Rig Veda explains (IV.58.3) Brahman thus: “Four are His horns, three are His feet, His heads are two, His hands are seven; this triple bound showerer of benefits roars aloud. That mighty divine is enshrined in the hearts of all mortals.” Those who are familiar with fire oblations (homa) know this mantra which begins “catvāri śrṁgā trayo asya pādā.... चत्वारि श्र्ंगा त्रयो अस्य पादा.....”

 

The four horns are explained as the four Vedas in Rig Veda.